819:
is, almost always, one of total submission to any and all order. In this environment, where the two apparently contrary tribes interact, age is irrelevant, the setting is defined and dialogue is short and decorous on all parts. It is rare for Hupda to go to
Tukanoan villages without being invited or contracted for a job. The reverse is not true. The Tukanoan go to Hupda villages whenever they feel like it, sometimes simply for a walk or to collect things such as cured meat or fish. The relationships between the Hupda and a specific Tukanoan village are enduring if not permanent. It is an employment relationship and can be seen as a boss/employee relationship. These relationships can be individual or may include the whole hearth group. For this reason, the Hupda do not feel comfortable in the Tukanoan village and will not remain there any longer than they have to; they are also afraid of catching diseases. The Hupda perceive the land on the banks of the rivers as belonging to the Tukanoan and their existence is based around this assumption. The Hupda feel most at home and comfortable in the forests. It is where they feel safest from outside threats and find the resources to allow them to survive for long periods of time, without having to move to the banks of the river. In the clearings, where their houses are found, behavior is governed by a different set of rules. The clearing is the special place for ceremonies and socializing with other Hupda.
788:
person receiving the name or by the father's father if he is still alive.. The ritual is generally called "bi’ìd - hàt" or name of ceremony. This is a naming ritual where the name of an ancestor is changed and is given to a newborn child. The name is used in everyday life and there is no secrecy about the "bi’ìd - hàt". Each clan has a set of five to seven proper names for each sex. These names are repeated and are given in the birth order of the ancestors. This is seen in fact as the newborn child being swapped for an ancestor. When the swap is made, the child becomes a member of the clan. The first-born son will be given his grandfather's name who in turn received it from his grandfather. The subsequent boys can be given the names of any younger brothers the grandfather had, in no particular order. The name, apart from legitimizing an individual as a member of a clan, defines the person's place in the hierarchy. Thus to have the "bi’ìd - hàt" is to belong to a clan. To have the name shows a right to, and a possibility of access to, all the knowledge specific to the clan as well as a set of privileges, be they social, economic or ritual. The bearer of a clan name must observe and honor all the responsibilities assigned to their clan.
784:
concept of territoriality is important to social interactions between the different local groups. The geographic area inhabited by a local group indicates the sense of belonging to a local group but not to a clan. The dabucuri celebrations ("pä’") take place between local groups and not different clans. The clans interact as "yawám", those with a common ancestor, or "kót", those directly related to each other. Within the clans sharing a common ancestor a hierarchy exists form the most senior, "ó", to the most junior, "púy". In some larger clans, like for example the "Sokw’ätnohk’ödtëh" from the middle of the Tiquié river, there are several lines of patrilinear descent while all the members consider themselves descended from a common ancestor. These relationships cannot be illustrated in their genealogies by the members of the clans.
810:. The exogamic unit in the Hupda social structure is the clan, patrilinear and patrilocal for preference. The terminology of the kinship of the Hupda has five distinct generations, two above and two below a generation. All the terms of kinship refer to members of the family, real or fictive. The second generation (-2) does not distinguish between affinal and consanguine relatives. All the terms, except mother and father, refer to the real and fictive relative. The terms of kinship identify individuals according to each generation, gender, affinals and cosanguines. The most important kinship term used by the Hupda is the regulation of marriage. In other words, according to them, the preferred marriage is between fictive relatives, or in other words, bilateral cross cousins of the same generation.
948:) near his mouth. In the local Portuguese dialect the term "sopro" is associated with this practice. Generally the point is to reinforce the "hawäg," which is sited where the heart is, and to diminish the power of the "b’atub’" over the "sáp". This work can take hours. The patient must observe a special diet to get the desired effect. The diets generally involve abstaining from cooked meats, salt and peppers. Another common abstention, almost always required, is that of not touching menstruating women and of sexual abstinence for a prescribed period. The patient must generally remain lying down for the majority of this period.
648:. They also refer to the Tukanoan as "wóh", "wóh-d’äh". These terms are used generically, with no distinction as to which linguistic group the other person belongs to. The words used by the Hupda to distinguish the other social groups with which they interact are "tëghõih-d’äh" for non-Indians and agents of the national society. Literally it means 'the sound of the burning fire wood' and is those who come from outside, the white men, coming from the East and owning many things. It has been suggested that the name is derived from the sound of a firearm. For
748:
in-laws. These visits are periodic and are important to the regeneration of the renewable resources of the area where the local groups have established their villages. Frequently a hearth group may, during the year, move from one local group to another and stay for long or short periods of time. In fact, these long visits to other villages are common, and someone is always visiting a group. The mobility of the Hupda is impressive for their knowledge of all the existing trails {tíw hup} and where each local group is based.
179:
626:, or as an employer/employee relationship. The Tukanoan justify their behavior through myths that tell of the origins of the tribes of the region. The Hupda, according to Tukanoan versions of the myths, were the last to come into world. Consequently, they are considered inferior, lowest on the hierarchy of intertribal relations in the Vaupés river basin and, because of this, must perform work deemed inferior, which only the lowest ranking clans in the hierarchy perform.
841:"s’áh-tút" from where all the river waters flow and where the cold is found. The other worlds are stacked vertically beneath the earth and the waters (s’àk e o pèj mòy - world of the umari and the spirits) and above them, towards the infinite sky (K’èg-teh mòy, wero-meh mòy wã-mòy / world of K’èg-teh - principal hero and creator of earthly beings, of the stars, of the birds and the vultures). These worlds are all inhabited by
828:
differences between tribes are established, possibly, based on their individual technical-economic systems. In this model are contained the inter-ethnic relations and the use of the land among the human resources necessary for the organization of the land and forest resources, the impact of human activities upon these resources and, most importantly, the maintenance of a balance between the various peoples sharing the region.
763:) in the local Portuguese dialect, and who are, in many cases, chosen to deal with missionaries and other agents. The captains of the local groups are the intermediaries between the non-Indians and the Hupda world. Frequently they need to be able to interpret clearly, for the local group, the ideas and concepts of the missionaries and other agents of the national society who pass through the villages. The job is not easy.
77:
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708:, which visits other local groups, and is the most mobile part of the local group. The general rule is that the hearth group be self-sufficient and, to that end, each hearth group generally contains two adults, a man and a woman, almost always married to each other. Two couples are never part of the same hearth group while the minimum number of people in a hearth group is two.
471:, and have been in contact with the frontiers of colonization since the 18th century. There are records of countless epidemics of measles, smallpox, and influenza, which decimated the population. Currently they are distributed in approximately 35 villages (local groups) estimated at a total of 1500 individuals. The Hupda villages are, in general, close to areas of
249:
911:
occurring on earth (s’ah). Each clan has specific knowledge on a way of treating illness. According to the Hupda, everything that happens on this world (or plane) has already happened in some form in the other worlds in the past (myths). As a result, everything has a meaning and these meanings can be found in the stories of "K’èg-teh".
902:
and reduce the influence of the ghosts upon the "hawäg". If a Hupda is ill or feels unwell, it is common to see them pointing initially at their heart, even if the illness is found somewhere else in their body. The illness shows then, in final analysis, a weakness of the "hawäg" and a dominion of the "b’atub’" over the physical body.
848:
The body of the Hupda and of all humans is in contrast to all the "live" beings, which can be classified as "spirits" and which manifest in non-corporeal forms. The Hupda tell that in their bodies there is a point where an energy called "hawäg" is found. They are unanimous in their assertion that it
840:
has as a principal feature several worlds superimposed on each other. The terrestrial world is the one we live in our bodies and that is found between two ends of a continuous plane. On the East side is the "wedó ip mòy" (house of the father of the sun and moon) and at the (other) West end is the
818:
The Vaupés river, where it is principally the
Tukanoan who are present, is where most of the outside resources are found, in exchange for work. These are commercial relationships. For the Hupda, this is where the illnesses and curses (of society) come from. The behavior of a Hupda in this environment
501:
in the (Rio) Negro (black) river region. Each tribe has its own language and practically lives in the jungle, on the small streams. Some Yuhup people, for example, live on the streams on the right hand margin of the Tiquié river (Castaño, Samaúma, Cunuri and Ira streams), are fewer in number than the
655:
The term "mer'ah" means "from the east" or "from below" contrasting "pör'ah," which means "from the west" or "from above" always using the river as a reference. These terms are also used in relation to directions of travel. An individual will always explain the location of individual groups in this
617:
Indigenous peoples of the Vaupés, Tiquié, and Papuri rivers. This peculiar inter-ethnic relationship is part of the traditions of the peoples of this region, and its preservation would likely guarantee the cultural equilibrium of the peoples of the region. The relationship has already been described
791:
There must be, in the region between the Papuri and Tiquié rivers, about 20 named clans. The clans are connected by a hierarchy and scattered across the area; there is no direct link between a clan and a territory. The hierarchy between the clans is not rigid, as can be seen among the
Tukanoan. The
901:
Illness and health are therefore the result of the balance between the two forces in the body, the "hawäg" and the "b’atub’". Each initiate knows the ceremonies for the protection and strengthening of the "hawäg". All the curing ceremonies invoke the forces of the forest to strengthen the "hawäg"
897:
occurs when a person loses their (own) "hawäg". After death the body (sáp) is buried and the "hawäg" goes to the spirit world, which is close to the world of "K’èg-teâh" and other heroes, up in the sky. The ghost (b’atöb’) remains on earth for a while, afterwards going to a world found beneath the
734:
These local groups can contain from 15 to more than 50 people and generally each group comprises members of one or two clans. Some villages with more than this number of inhabitants because of the work of missionaries. Each local group is made up of several hearth groups. These hearth groups are
877:
uses these plants to dream and thus diagnose the patient's illness. The shaman is the only one, who in a trance or dream, perceives the patient's "hawäg". A Hupda, as well as having a body with a "hawäg" (point of vital energy), also has a "b’atub’," which could be referred to as their shadow or
730:
A local group is completely autonomous and, may join another group or split itself between two others. This may cause its transit around relations to be seriously modified from one year to the next. There is no fixed village or camp. The local group is described by reference to the sources of the
787:
Each clan knows a specific set of ceremonies and stories and this knowledge is shared among all its members. The most important ceremony a clan has is the one that gives (transmits) its name. It is generally performed by the oldest male in the clan who has a direct familial relationship with the
783:
Within the concept of Hupda life and the dynamics of social interaction, the clan is of less importance than the local group as it is difficult to identify a local group with a specific clan. It is in the local group that the idea of brotherhood and a concept of territoriality is developed. The
747:
rivers. The members of a local group wandered within a certain perimeter, always using as reference one of the streams; they did not however migrate beyond this specific territory. When they leave the territories, for a predetermined length of time, it is to hunt or visit the villages of their
910:
The medical system of the Hupda is a shamanic system, both in the way it refers to health and illness and in the way illness is treated. It is mediated by people, usually men, initiates and possessors of 'keys' that allow them access to various worlds in search of understanding for the events
600:
is used inaccurately in the whole Rio Negro region, not only among the indigenous peoples but also among the caboclos ( those of mixed
European and native origin) and it is being incorporated into the dialects of the inhabitants of São Gabriel. The semantic context of the term has always been
827:
corpus, that assures them a specific role in social and inter-ethnic relations in a hierarchical system. Thus to characterize them simply as hunters, gatherers, nomads, or semi-nomads to differentiate them from other tribes in the region is only relevant at the first level of analysis, where
779:
clans, and dispersed in exogamic units. The term clan is being used to describe the basic unit of Hupda society. The Hupda clan does not have a very specific geographical area/location as is found with the
Tukanoan clans. The clan is a grouping that gathers members with a common ancestor.
898:
waters form which it can, every so often, reappear on the earth. The material parts of the "b’atöb’" are in all the body's secretions such as urine, sweat, catarrh, blood and faeces. It is by way of the orifices from which these secretions emanate that illnesses may enter (the body).
601:
associated with forest as opposed to the horticultural
Indians like the Tukanoan and the Arawakan. By reason of the geographical location of their villages, the Tukanoan have always been described as Indians-of-the-river while the Makú were described as Indians-of-the-forest.
656:
way, without ever defining a boundary, be it linguistic or territorial, as all Hupda consider themselves brothers and part of the same Hup world. They may even say that others talk differently. It may simply be a case of different accent or a few words of the vocabulary.
731:
streams on which it where they live for a particular period. Some groups may reside in one location for years and still give the impression that they are only there temporarily. The names given to these locations are the names of the small streams where they draw water.
822:
The Hupda share the Vaupés river basin with its other inhabitants, as a common environment, living a lifestyle differentiated from others, in its adaptive form, by ideological factors. These ideological factors are dictated by an interpretation of the world, based on a
853:
is the same, "hawäg". As people are born, and when they receive their clan names, they become stronger and thus begins the process of the growth of "hawäg," which is initially small and grows at the same time as the physical body.
672:
are made between clans, as a marriage inside a clan is considered to be incestuous. The married man can live, most commonly, in his father's local group or in his father-in-law's local group. And as all the clans native to the
583:
of Içana from the
Maakunai {ma-ku-nai ma=personal pronoun aku=language nai=associative suffix =those who have no language} to designate other groups whose language the Hupda don't understand. In this case, for Baniwa, the
735:
smallest unit of production and consumption, and are usually made up of a nuclear family and, in some cases, those who have joined it. The local groups were based at the sources of the small streams, tributaries to
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796:
in particular areas. The clan has no property but is associated with a specific area. For example, all the members of the "Dehpuhtèh" clan came from the East, they have even said they came from
596:
were in the region, living on the banks of the river, before the arrival of the
Arawakan, from the North by way of the Cassiquiari channel, and the Tukanos, from the West. In reality, the term
530:, in permanent contact with the merchants (regatões), live by extracting natural jungle products on the Jurubaxi and Uneuixi rivers that flow into the right hand side of the Rio Negro river.
716:
The Hupda live in small villages. The local group is normally known as a "hayam" although there are in fact three other ways it may be named. These terms are related to the local geography:
1023:
751:
In each local group there is an elderly male member who is considered the leader. He generally knows the history of the ancestors of the clan. These men are not always the
668:, which their neighbors do extensively. They are scattered among more than 20 clans. Each of the clans shares a common ancestry and a set of rituals specific to each clan.
940:
that range from the most basic blessing to the most complex magic. All the healing practices are done by means of the word. The term "Bi’in" ("sopro") is translated as '
2231:
559:=language). J. Hill (1986) uses the name "Wakuénai" to designate the five northern dialects of Arawak and translates "Wakuénai" as "people who speak our language" (
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beings in the forms of animals, fruits and energies. The terrestrial world is stuck, or as they say tied, by cipó , an energy whose main source is the coca plant.
208:
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Illnesses arising from the forest, river or caused by the spirits—for this type of illness cures can be found which are given by means of ceremony (bi’id)
890:
influence. The bodies of animal merely have the "hawäg", they don't have "b’atub’ ". Some say that dogs may have "b’atub’ " as they can see others in the dark.
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The concept of illness among the Hupda is based on their perception of their presence on this world as defined by their view of the world and humanity. Their
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700:; it may also include additional persons (mothers-in-law, orphaned nephews, widowed uncles) making it into an extended family. There is no ideal
944:' or 'blow' alluding to the way in which the shaman recites the formulas, in a susurration of words with a "cuia" (gourd made from the fruit of
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that have been mixed into the food and drink—these can be cured as long as the source (where it came from and who sent it) is known
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2004. "Indigenous traditional medicine among the Hupd’äh-Maku of the Tiquié river (Brazil)". Ponencia a la conferencia
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would also be
Maakunai. Judging based on this linguistic aspect, it is possible to confirm the hypothesis of
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1998. "Doença e cura: sistema médico e representação entre os Hupdë-Maku da região do Rio Negro, Amazonas".
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Indigenous peoples’ right to health: Did the international decade of
Indigenous peoples make a difference?
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they use the term "páíd’äh", distinguishing them as a separate social category to the tëghõih-d’äh.
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although their traditional home is on the streams flowing into the Curicuriari River. Finally the
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The Hupd'äh maintain complex and permanent historical relationships with the Tukanoan, Desana,
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Hupdë-Maku et Tukano: relations inégales entre deux sociétés du Uaupés amazonien (Brésil)
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is found in their chests at the same height as their hearts. In fact, the Hupda word for
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547:) and means "he who does not have language" or "he who does not have our language". (
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Some aspects of movement, growth and change among the Hupda Makú Indians of Brazil
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Those that lead to death, the most serious and deadly ones - these are caused by
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live on the streams on the left hand side of the Papuri River, in
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The Hupd'äh people live in the region bordered by the rivers
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Amazonian indigenous people who live in Brazil and Colombia
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Marriages allowed within the classes of relatives include
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population, populations which speak languages of the
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http://www.isa.org.br/pib/epienglish/maku/maku.shtm
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575:=associative suffix). J. Hill differentiates the
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411:(also known as Hup, Hupd'äh, or Húpd’əh) are an
200:but its sources remain unclear because it lacks
961:. Thèse de Doctorat. París: Université Paris X.
726:"-buk" indicates the group stays in a clearing
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64:Learn how and when to remove these messages
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1024:
1010:
1002:
605:Relationships with other indigenous groups
310:
696:and consumption, and can be made up of a
296:Learn how and when to remove this message
231:Learn how and when to remove this message
161:Learn how and when to remove this message
914:Illnesses can be classified as follows:
273:of all important aspects of the article.
723:"-nuh" (head), the source of the stream
539:is not Hup. It probably comes from the
269:Please consider expanding the lead to
771:The Hupda social groups are based on
592:that the various groups known as the
7:
644:"sokw’ät-d’äh," which translates as
334:Regions with significant populations
99:adding citations to reliable sources
2248:Ancestry and ethnicity in Colombia
25:
936:The term "bi’id" covers a set of
45:This article has multiple issues.
3068:Indigenous peoples of the Amazon
1033:
467:. They are known as part of the
247:
177:
75:
34:
685:, the Hupda maintain their own
261:may be too short to adequately
86:needs additional citations for
53:or discuss these issues on the
3058:Indigenous peoples in Colombia
3037:Race and ethnicity in Colombia
415:indigenous people who live in
271:provide an accessible overview
1:
3063:Indigenous peoples in Brazil
814:The role of the Vaupés river
720:"-deh," which means "stream"
977:9/10 December 2004, London.
3084:
2082:Indigenous peoples of the
1797:Indigenous peoples of the
1646:Indigenous peoples of the
1056:Indigenous peoples of the
660:Culture and nuclear family
633:
3022:
2094:
2076:
1805:
1791:
1654:
1640:
1064:
1050:
970:4/9. Porto Alegre: UFRGS.
968:Horizontes Antropológicos
925:Those caused by prepared
386:
374:
354:
338:
328:
759:), also called captain (
524:São Gabriel da Cachoeira
518:, commonly known as the
186:This article includes a
712:Hayám - the local group
499:Hupd'äh language family
469:Naduhup language family
451:region of the state of
431:Residence and neighbors
215:more precise citations.
957:Athias, Renato 1995.
640:The Hupd'äh call the
382:Related ethnic groups
461:Department of Vaupés
364:Brazilian Portuguese
95:improve this article
3032:Lists of Colombians
1799:Central-West Region
982:Reid, Howard 1979.
555:=personal pronoun,
313:
2022:Mato Grosso do Sul
1040:Indigenous peoples
946:Lagenaria vulgaris
694:unit of production
188:list of references
3045:
3044:
3018:
3017:
2214:
2213:
2210:
2209:
2206:
2205:
2088:Southeast Regions
2072:
2071:
2068:
2067:
1787:
1786:
1783:
1782:
1636:
1635:
1632:
1631:
767:Lineage and clans
622:, asymmetric and
423:. They speak the
405:
404:
360:Colombian Spanish
329:1,500 (estimated)
306:
305:
298:
288:
287:
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233:
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163:
145:
68:
16:(Redirected from
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2862:
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2587:
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2096:
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1807:
1793:
1656:
1648:Northeast Region
1642:
1066:
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1038:
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1019:
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1003:
324:Total population
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211:this article by
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991:Further reading
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492:language family
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2583:Non-indigenous
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2364:Embera-Wounaan
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2146:Santa Catarina
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2100:Espírito Santo
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2035:Guarani-Kaiowá
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2018:
2017:
2015:
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1962:Kĩsêdjê (Suyá)
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1739:Gavião-Pykobjê
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1528:Uru-Eu-Wau-Wau
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906:Medical system
904:
833:
830:
815:
812:
775:descent, with
768:
765:
728:
727:
724:
721:
713:
710:
698:nuclear family
681:and celebrate
677:area practice
675:Alto Rio Negro
661:
658:
636:Hupdë language
634:Main article:
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628:
606:
603:
432:
429:
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286:
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279:September 2024
265:the key points
255:
253:
246:
239:
238:
221:September 2024
196:external links
185:
183:
176:
169:
168:
151:September 2024
110:"Hupda people"
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1329:White Indians
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886:" due to the
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808:cross cousins
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798:Belém do Pará
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447:in the Upper
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112: –
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106:Find sources:
100:
96:
90:
89:
84:This article
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78:
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67:
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58:
57:
52:
51:
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41:
32:
31:
19:
2924:Scandinavian
2393:
2118:Minas Gerais
1877:Enawene Nawe
1819:Avá-Canoeiro
1428:Suruí (Pará)
1203:
1058:North Region
983:
974:
967:
958:
935:
920:enchantments
913:
909:
900:
892:
856:
847:
843:mythological
835:
825:mythological
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770:
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663:
654:
650:missionaries
639:
624:hierarchical
608:
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572:
568:
564:
560:
556:
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548:
534:
532:
519:
504:Kakua people
496:
445:river Vaupés
434:
425:Hup language
408:
406:
356:Hup language
308:Ethnic group
292:
276:
260:
258:lead section
227:
218:
207:Please help
199:
157:
148:
138:
131:
124:
117:
105:
93:Please help
88:verification
85:
61:
54:
48:
47:Please help
44:
2975: [
2963: [
2939: [
2927: [
2915: [
2903: [
2891: [
2874: [
2857: [
2845: [
2833: [
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2756: [
2744: [
2719: [
2707: [
2690: [
2678: [
2666: [
2654: [
2612: [
2600: [
2474:Pira-tapuya
2284:Awa-Kwaiker
1872:Cinta Larga
1834:Mato Grosso
1497:Cinta Larga
1269:Pira-tapuya
1259:Parintintín
777:patrilinear
706:social unit
666:agriculture
571:=language,
213:introducing
3052:Categories
2888:Portuguese
2871:Lithuanian
2609:Venezuelan
2256:Indigenous
2191:Widespread
2108:Tupiniquim
2002:Yawalapiti
1937:Nambikwara
1867:Chiquitano
1767:Pernambuco
1504:(Rondônia)
1493:(Rondônia)
952:References
702:group size
687:kapi-vaiyá
590:Nimuendajú
561:wa-aku-nai
516:Dâw people
485:Piratapuyo
121:newspapers
50:improve it
2972:Ukrainian
2842:Hungarian
2823:Mennonite
2597:Argentine
2459:Patángoro
2374:Guambiano
2344:Cocamilla
2339:Chitarero
2164:São Paulo
2030:Chamacoco
1957:Rikbaktsa
1927:Munduruku
1757:Potiguara
1724:Guajajara
1714:Awá-Guajá
1591:Tocantins
1571:Wapishana
1513:Karitiana
1418:Parkatêjê
1413:Munduruku
1408:Kỳikatêjê
1249:Munduruku
1098:Machinere
1083:Asháninka
878:personal
838:cosmology
832:Cosmology
805:bilateral
794:resources
773:unilinear
670:Marriages
620:symbiotic
533:The word
449:Rio Negro
413:Amazonian
376:Shamanism
350:Languages
263:summarize
56:talk page
3027:See also
2900:Romanian
2777:Croatian
2741:Austrian
2699:Japanese
2651:Armenian
2639:Lebanese
2590:Americas
2484:Quimbaya
2404:Kankuamo
2329:Carijona
2324:Carabayo
2294:Barasana
2198:Kaingang
2177:Kaingang
2136:Xakriabá
1972:Tapirapé
1967:Tapayúna
1902:Kamayurá
1897:Kalapalo
1706:Maranhão
1691:Tabajara
1614:Tapirapé
1581:Ye'kuana
1576:Yanomami
1561:Patamona
1473:Rondônia
1443:Turiwára
1423:Parakanã
1339:Yanomami
1309:Turiwára
1289:Tenharim
1209:Jamamadi
1179:Barasana
1159:Amahuaca
1151:Amazonas
1131:Karipuna
1103:Yaminawá
1088:Kaxinawá
888:Catholic
757:yo’òm ih
683:Jurupari
679:Dabucuri
642:Tukanoan
630:Language
577:Kuripaco
508:Colombia
489:Tukanoan
473:Tukanoan
465:Colombia
459:and the
453:Amazonas
421:Colombia
388:Tukanoan
370:Religion
344:Colombia
3005:Mestizo
2995:African
2948:Spanish
2936:Slovene
2912:Russian
2866:Italian
2765:British
2753:Belgian
2716:Turkish
2687:Iranian
2663:Chinese
2564:Yarigui
2529:Tinigua
2514:Tariana
2509:Tairona
2499:Sutagao
2494:Siriano
2479:Quechua
2369:Guahibo
2334:Chimila
2279:Arhuaco
2274:Andoque
2269:Andaquí
2264:Achagua
2154:Xokleng
2045:Kadiweu
1997:Xavante
1987:Umutina
1932:Nahukuá
1917:Kuikuro
1857:Bakairi
1749:Paraíba
1734:Krĩkatí
1729:Ka'apor
1624:Xerente
1619:Xambioá
1599:Apinajé
1556:Macushi
1551:Akawaio
1543:Roraima
1486:Akuntsu
1453:Wayampi
1448:Wai-wai
1388:Araweté
1362:Amanayé
1344:Zuruahã
1319:Wayampi
1314:Wai-wai
1279:Tariana
1274:Siriano
1189:Cambeba
1164:Apurinã
1141:Wayampi
1136:Palikur
1078:Apurinã
938:rituals
927:poisons
863:tobacco
761:capitão
615:Tariano
586:Tukanos
567:=ours,
477:Tariana
400:Tariano
318:Hupd'äh
209:improve
135:scholar
3010:Romani
3000:Jewish
2988:Others
2953:Basque
2883:Polish
2818:German
2813:French
2733:Europe
2704:Korean
2675:Indian
2644:Syrian
2549:Witoto
2534:Tucano
2524:Ticuna
2504:Tahamí
2464:Piaroa
2454:Panche
2444:Nutabe
2429:Muisca
2424:Mokaná
2419:Macuna
2359:Emberá
2309:Calima
2289:Baniwa
2182:Terena
2172:Aimoré
2131:Kaxixó
2126:Aimoré
2060:Terena
1982:Trumai
1977:Terena
1952:Paresi
1947:Panará
1942:Paiter
1922:Matipu
1912:Kayapo
1907:Karajá
1892:Kaiabi
1887:Ikpeng
1862:Bororo
1847:Apiacá
1842:Aimoré
1824:Karajá
1775:Xukuru
1719:Canela
1696:Tapeba
1686:Kiriri
1668:Pataxó
1604:Karajá
1523:Paiter
1502:Gavião
1481:Aikanã
1458:Wayana
1438:Tiriyó
1403:Kayapo
1398:Karajá
1393:Atikum
1384:(Pará)
1377:Apiacá
1372:Aparai
1367:Anambé
1334:Witoto
1324:Wayana
1304:Tucano
1299:Tiriyó
1294:Ticuna
1264:Pirahã
1244:Matsés
1229:Macuna
1224:Kulina
1219:Korubo
1174:Baniwa
1169:Banawá
1126:Kalina
1121:Aparai
1093:Kulina
1044:Brazil
942:breath
875:shaman
867:paricá
753:chiefs
745:Tiquié
737:Papuri
646:toucan
613:, and
611:Tuyuka
581:Baniwa
549:ma-aku
545:Baniwa
541:Arawak
481:Tuyuka
457:Brazil
441:Papuri
437:Tiquié
417:Brazil
396:Tuyuka
392:Desana
340:Brazil
137:
130:
123:
116:
108:
2979:]
2967:]
2960:Swiss
2943:]
2931:]
2919:]
2907:]
2895:]
2878:]
2861:]
2854:Irish
2849:]
2837:]
2830:Greek
2808:]
2801:Dutch
2796:]
2789:Czech
2784:]
2772:]
2760:]
2748:]
2723:]
2711:]
2694:]
2682:]
2670:]
2658:]
2616:]
2604:]
2569:Yukpa
2559:Yagua
2544:Wayuu
2519:Tegua
2489:Siona
2469:Pijao
2439:Nukak
2414:Lache
2394:Hupda
2379:Guane
2354:Cubeo
2349:Cofán
2319:Cauca
2314:Camsá
2084:South
2055:Ofayé
2050:Mbayá
2040:Guató
2007:Yudjá
1992:Wauja
1882:Guató
1852:Aweti
1811:Goiás
1678:Ceará
1660:Bahia
1609:Krahô
1566:Pemon
1533:Wari’
1518:Kwaza
1508:Kanoê
1491:Arara
1433:Tembé
1382:Arara
1284:Tembé
1239:Matis
1204:Hupda
1194:Cubeo
1113:Amapá
895:death
884:devil
880:ghost
859:cocoa
857:When
851:heart
528:Nadëb
512:Nukak
409:Hupda
312:Hupda
194:, or
142:JSTOR
128:books
18:Hupdu
2634:Arab
2626:Asia
2574:Zenú
2554:Wiwa
2539:U'wa
2449:Paez
2434:Muzo
2409:Kogi
2399:Inga
2389:Hiwi
2384:Guna
2304:Barí
2299:Bora
2086:and
2012:Zoró
1463:Zo'é
1354:Pará
1254:Mura
1234:Mawé
1214:Juma
1184:Bora
1070:Acre
871:kapi
743:and
741:Japu
598:Makú
594:Makú
579:and
536:Makú
520:Kama
483:and
439:and
419:and
407:The
114:news
1199:Dâw
1042:of
869:or
618:as
573:nai
569:aku
557:aku
463:in
455:in
97:by
3054::
2977:es
2965:es
2941:es
2929:es
2917:es
2905:es
2893:es
2876:es
2859:es
2847:es
2835:es
2806:es
2794:es
2782:es
2770:es
2758:es
2746:es
2721:es
2709:es
2692:es
2680:es
2668:es
2656:es
2614:es
2602:es
865:,
861:,
800:.
739:,
689:.
565:wa
563:;
553:ma
551:;
479:,
475:,
427:.
398:,
394:,
390:,
362:,
358:,
342:,
198:,
190:,
59:.
2240:e
2233:t
2226:v
1025:e
1018:t
1011:v
755:(
543:(
299:)
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277:(
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234:)
228:(
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219:(
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164:)
158:(
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149:(
139:·
132:·
125:·
118:·
91:.
66:)
62:(
20:)
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